"The sun shines by
day. The moon is radiant bynight.
Armoured shines the warrior King.
Meditating the brāhmana shines.
But all day and nightthe Buddha shines in glory."
-- DHAMMAPADA

The
Buddha was an extraordinary being. Nevertheless He was mortal, subject to
disease and decay as are all beings. He was conscious that He would pass
away in His eightieth year. Modest as He was He decided to breathe His
last not in renowned cities like Sāvatthi or Rājagaha, where His
activities were centred, but in a distant and insignificant hamlet like
Kusinārā.

In His own words the
Buddha was in His eightieth year like "a worn-out cart." Though old in
age, yet, being strong in will. He preferred to traverse the long and
tardy way on foot accompanied by His favourite disciple, Venerable
Ānanda. It may be mentioned that Venerable Sāriputta and
Moggallāna, His two chief disciples, predeceased Him. So did Venerable
Rāhula and Yasodhārā.

Rājagaha, the capital
of Magadha, was the starting point of His last journey.

Before his impending
departure from Rājagaha King Ajātasattu, the parricide,
contemplating an unwarranted attack on the prosperous Vajjian Republic,
sent his Prime Minister to the Buddha to know the Buddha's view about his
wicked project.

Conditions of
welfare

The Buddha declared
that (i) as long as the Vajjians meet frequently and hold many meetings;
(2) as long as they meet together in unity, rise in unity and perform
their duties in unity; (3) as long as they enact nothing not enacted,
abrogate nothing that has already been enacted, act in accordance with the
already established ancient Vajjian principles; (4) as long as they
support, respect, venerate and honour the Vajjian elders, and pay regard
to their worthy speech; (5) as long as no women or girls of their families
are detained by force or abduction; (6) as long as they support, respect,
venerate, honour those objects of worship -- internal and external -- and
do not neglect those righteous ceremonies held before; (7) as long as the
rightful protection, defence and support for the Arahants shall be
provided by the Vajjians so that Arahants who have not come may enter the
realm and those who have entered the realm may live in peace -- so long
may the Vajjians be expected not to decline, but to prosper.

Hearing these seven
conditions of welfare which the Buddha Himself taught the Vajjians, the
Prime Minister, Vassakāra, took leave of the Buddha, fully
convinced that the Vajjians could not be overcome by the King of Magadha
in battle, without diplomacy or breaking up their alliance.

The Buddha thereupon
availed Himself of this opportunity to teach seven similar conditions of
welfare mainly for the benefit of His disciples. He summoned all the
Bhikkhus in Rājagaha and said:

(1) "As long, O
disciples, as the Bhikkhus assemble frequently and hold frequent meetings;
(2) as long as the Bhikkhus meet together in unity, rise in unity, and
perform the duties of the Sangha in unity; (3) as long as the Bhikkhus
shall promulgate nothing that has not been promulgated, abrogate not what
has been promulgated, and act in accordance with the already prescribed
rules; (4) as long as the Bhikkhus support, respect, venerate and honour
those long-ordained Theras of experience, the fathers and leaders of the
Order, and respect their worthy speech; (5) as long as the Bhikkhus fall
not under the influence of uprisen attachment that leads to repeated
births; (6) as long as the Bhikkhus shall delight in forest retreats; (7)
as long as the Bhikkhus develop mindfulness within themselves so that
disciplined co-celibates who have not come yet may do so and those who are
already present may live in peace -- so long may the Bhikkhus be expected
not to decline, but to prosper.

As long as these seven
conditions of welfare shall continue to exist amongst the Bhikkhus, as
long as the Bhikkhus are well-instructed in these conditions -- so long
may they be expected not to decline, but to prosper.

With boundless
compassion the Buddha enlightened the Bhikkhus on seven other conditions
of welfare as follows:

"As long as the
Bhikkhus shall not be fond of, or delight in, or engage in, business; as
long as the Bhikkhus shall not be fond of, or delight in, or engage in,
gossiping; as long as the Bhikkhus shall not be fond of, or delight in
sleeping; as long as the Bhikkhus shall not be fond of, or delight in, or
indulge in, society; as long as the Bhikkhus shall neither have, nor fall
under, the influence of base desires; as long as the Bhikkhus shall not
have evil friends or associates and shall not be prone to evil -- so long
the Bhikkhus shall not stop at mere lesser, special acquisition without
attaining Arahantship."

Furthermore, the Buddha
added that as long as the Bhikkhus shall be devout, modest, conscientious,
full of learning, persistently energetic, constantly mindful and full of
wisdom -- so long may the Bhikkhus be expected not to decline, but to
prosper.

Sāriputta's Praise

Enlightening the
Bhikkhus with several other discourses, the Buddha, accompanied by
Venerable Ānanda, left Rājagaha and went to Ambalatthika and thence
to Nālandā, where He stayed at the Pāvārika mango grove. On this occasion
the Venerable Sāriputta approached the Buddha and extolled the
wisdom of the Buddha, saying: "Lord, so pleased am I with the Exalted One
that methinks there never was, nor will there be, nor is there now, any
other ascetic or brahman who is greater and wiser than the Buddha as
regards self enlightenment."

The Buddha, who did not
approve of such an encomium from a disciple of His, reminded Venerable
Sāriputta that he had burst into such a song of ecstasy without fully
appreciating the merits of the Buddhas of the past and of the future.

Venerable Sāriputta
acknowledged that he had no intimate knowledge of all the supremely
Enlightened Ones, but maintained that he was acquainted with the Dhamma
lineage, the process through which all attain supreme Buddhahood, that is
by overcoming the five Hindrances namely, (i) sense-desires, (ii)
ill-will, (iii) sloth and torpor, (iv) restlessness and brooding, (v)
indecision; by weakening the strong passions of the heart through wisdom;
by thoroughly establishing the mind in the four kinds of Mindfulness; and
by rightly developing the seven factors of Enlightenment.

Pātaliputta

From Nālandā the Buddha
proceeded to Pātaligāma where Sunīdha and Vassakāra, the
chief ministers of Magadha, were building a fortress to repel the powerful
Vajjians.

Here the Buddha resided
in an empty house and, perceiving with His supernormal vision thousands of
deities haunting the different sites, predicted that Pātaliputta would

become the chief city
inasmuch as it is a residence for Ariyas, a trading centre and a place for
the interchange of all kinds of wares, but would be subject to three
dangers arising from fire, water and dissension.

Hearing of the Buddha's
arrival at Pātaligāma, the ministers invited the Buddha and His disciples
for a meal at their house. After the meal was over the Buddha exhorted
them in these verses:

"Wheresoe'er the
prudentman shall take uphis abode.
Let him support the brethren there, good men ofself- control,
And give the merit of his gifts to the deitieswho haunt the
spot.
Revered, they will revere him: honoured, theyhonour him again,
Are gracious to him as a mother to her own,her only son.
And the man who has the grace of the gods,good fortune he beholds.
[1]"

In honour of His visit
to the city they named the gate by which He left "Gotama-Gate", and they
desired to name the ferry by which He would cross "Gotama-Ferry", but the
Buddha crossed the overflowing Ganges by His psychic powers while the
people were busy making preparations to cross.

Future states

From the banks of the
Ganges He went to Kotigama and thence to the village of Nadika and stayed
at the Brick Hall. Thereupon the Venerable Ānanda approached the
Buddha and respectfully questioned Him about the future states of several
persons who died in that village. The Buddha patiently revealed the
destinies of the persons concerned and taught how to acquire the Mirror of
Truth so that an Arya disciple endowed therewith may predict of himself
thus: "Destroyed for me is birth in a woeful state, animal realm, Peta
realm, sorrowful, evil, and low states. A Stream-Winner am I, not subject
to fall, assured of final Enlightenment."

The Mirror of the
Dhamma (Dhammādāsa)

'What, O Ānanda,
is the Mirror of the Dhamma?

"Herein a noble
disciple reposes perfect confidence in the Buddha reflecting on His
virtues thus:

"Thus, indeed, is the
Exalted One, a Worthy One, a fully Enlightened One, Endowed with wisdom
and conduct, an Accomplished One, Knower of the worlds, an Incomparable
Charioteer for the training of individuals, the Teacher of gods and men,
Omniscient, and Holy.
[2]"

He reposes perfect
confidence in the Dhamma reflecting on the characteristics of the Dhamma
thus:

"Well expounded is the
Dhamma by the Exalted One, to be self-realized, immediately effective,
inviting investiga-tion, leading onwards (to Nibbāna), to be understood by
the wise, each one for himself.
[3]"

He reposes perfect
confidence in the Sangha reflecting on the virtues of the Sangha thus:

"Of good conduct is the
Order of the disciples of the Exalted One; of upright conduct is the Order
of the disciples of the Exalted One; of wise conduct is the Order of the
disciples of the Exalted One. These four pairs of persons constitute eight
individuals. This Order of the disciples of the Exalted One is worthy of
gifts, of hospitality, of offerings, of reverence, is an incomparable
field of merit to the world.
[4]"

He becomes endowed with
virtuous conduct pleasing to the Aryas, unbroken, intact, unspotted,
unblemished, free, praised by the wise, untarnished by desires, conducive
to concentration.

From Nadika the Buddha
went to the flourishing city of Vesāli and stayed at the grove of
Ambapāli, the beautiful courtesan.

Anticipating her visit,
the Buddha in order to safeguard His disciples, advised them to be mindful
and reflective and taught them the way of mindfulness.

Ambapāli

Ambapāli, hearing of the
Buddha's arrival at her mango grove, approached the Buddha and
respectfully invited Him and His disciples for a meal on the following
day. The Buddha accepted her invitation in preference to the invitation of
the Licchavi nobles which He received later. Although the Licchavi Nobles
offered a large sum of money to obtain from her the opportunity of
providing this meal to the Buddha, she politely declined this offer. As
invited, the Buddha had His meal at Ambapāli's residence. After the
meal Ambapāli, the courtesan, who was a potential Arahant, very
generously offered her spacious mango grove to the Buddha and His
disciples.
[5]

As it was the rainy
season the Buddha advised His disciples to spend their Retreat in or
around Vesāli, and He Himself decided to spend the Retreat, which was His
last and forty-fifth one, at Beluva, a village near Vesāli.

The Buddha's Illness

In this year He had to
suffer from a severe sickness, and "sharp pains came upon Him even unto
death". With His iron will, mindful and reflective, the Buddha bore them
without any complaint.

The Buddha was now
conscious that He would soon pass away. But He thought that it would not
be proper to pass away without addressing His attendant disciples and
giving instructions to the Order. So He decided to subdue His sickness by
His will and live by constantly experiencing the bliss of Arahantship.
[6]

Immediately after
recovery, the Venerable Ānanda approached the Buddha, and
expressing his pleasure on His recovery, remarked that he took some little
comfort from the thought that the Buddha would not pass away without any
instruction about the Order.

The Buddha made a
memorable and significant reply which clearly reveals the unique attitude
of the Buddha, Dhamma and the Sangha.

The Buddha's
Exhortation

"What, O Ānanda,
does the Order of disciples expect of me? I have taught the Dhamma making
no distinction between esoteric and exoteric doctrine.
[7] In respect of the
truths the Tathāgata has no closed fist of a teacher. It may occur to
anyone: "It is I who will lead the Order of Bhikkhus," or "The Order of
Bhikkhus is dependent upon me," or "It is he who should instruct any
matter concerning the Order."

"The Tathāgata,
Ānanda, thinks not that it is he who should lead the Order of
Bhikkhus, or that the Order is dependent upon him. Why then should He
leave instructions in any matter concerning the Order?"

"I, too, Ānanda,
am now decrepit, aged, old, advanced in years, and have reached my end. I
am in my eightieth year. Just as a worn-out cart is made to move with the
aid of thongs, even so methinks the body of the Tathāgata is moved with
the aid of thongs.
[8] Whenever, Ānanda,
the Tathāgata lives plunged in signless mental one-pointedness, by the
cessation of certain feelings and unmindful of all objects, then only is
the body of the Tathāgata at ease.
[9] "

"Therefore, Ānanda,
be ye islands
[10] unto yourselves. Be ye
a refuge to yourselves. Seek no external refuge. Live with the Dhamma as
your island, the Dhamma as your refuge. Betake to no external refuge.[11]

"How, Ānanda,
does a Bhikkhu live as an island unto himself, as a refuge unto himself,
seeking no external refuge, with the Dhamma as an island, with the Dhamma
as a refuge, seeking no external refuge?"

"Whosoever shall live
either now or after my death as an island unto oneself, as a refuge unto
oneself, seeking no external refuge, with the Dhamma as an island, with
the Dhamma as a refuge, seeking no external refuge, those Bhikkhus shall
be foremost amongst those who are intent on discipline."

Here the Buddha lays
special emphasis on the importance of individual striving for purification
and deliverance from the ills of life. There is no efficacy in praying to
others or in depending on others. One might question why Buddhists should
seek refuge in the Buddha, Dhamma, and the Sangha when the Buddha had
explicitly advised His followers not to seek refuge in others. In seeking
refuge in the Triple Gem (Buddha, Dhamma and Sangha) Buddhists only regard
the Buddha as an instructor who merely shows the Path of Deliverance, the
Dhamma as the only way or means, the Sangha as the living examples of the
way of life to be lived. By merely seeking refuge in them Buddhists do not
consider that they would gain their deliverance.

Though old and feeble
the Buddha not only availed Himself of every opportunity to instruct the
Bhikkhus in various ways but also regularly went on His rounds for alms
with bowl in hand when there were no private invitations. One day as usual
He went in quest of alms in Vesāli and after His meal went with Venerable
Ānanda to the Capala Cetiya, and, speaking of the delightfulness of
Vesāli and other shrines in the city, addressed the Venerable Ānanda
thus:

"Whosoever has
cultivated, developed, mastered, made a basis of, experienced, practised,
thoroughly acquired the four Means of Accomplishment (Iddhipāda)
[13]
could, if he so desires, live for an aeon (kappa)
[14]
or even a little more (kappāvasesam).
The Tathāgata, O Ānanda, has cultivated, developed, mastered, made
a basis of, experienced, practised, thoroughly acquired the four Means of
Accomplishment. If He so desires, the Tathāgata could remain for an aeon
or even a little more."

The text adds that
"even though a suggestion so evident and so clear was thus given by the
Exalted One, the Venerable Ānanda was incapable of comprehending it
so as to invite the Buddha to remain for an aeon for the good, benefit,
and the happiness of the many, out of compassion for the world, for the
good, benefit, and happiness of gods and men".

The Sutta attributes
the reason to the fact that the mind of Venerable Ānanda was, at
the moment, dominated by Māra the Evil One.

The Buddha Announces
His Death

The Buddha appeared on
earth to teach the seekers of Truth things as they truly are and a unique
path for the deliverance of all ills of life. During His long and
successful ministry He fulfilled His noble mission to the satisfaction of
both Himself and His followers. In His eightieth year He felt that His
work was over. He had given all necessary instructions to His earnest
followers -- both the householders and the homeless ones -- and they were
not only firmly established in His Teachings but were also capable of
expounding them to others. He therefore decided not to control the
remainder of His life-span by His will-power and by experiencing the bliss
of Arahantship. While residing at the Capala Cetiya the Buddha announced
to Venerable Ānanda that He would pass away in three months' time.

Venerable Ānanda
instantly recalled the saying of the Buddha and begged of Him to live for
a kappa for the good and happiness of all.

"Enough Ānanda,
beseech not the Tathāgata. The time for making such a request is now
past," was the Buddha's reply.

He then spoke on the
fleeting nature of life and went with Venerable Ānanda to the
Pinnacled Hall at Mahāvana and requested him to assemble all the Bhikkhus
in the neighbourhood of Vesāli.

To the assembled
Bhikkhus the Buddha spoke as follows:

"Whatever truths have
been expounded to you by me, study them well, practise, cultivate and
develop them so that this Holy life may last long and be perpetuated out
of compassion for the world, for the good and happiness of the many, for
the good and happiness of gods and men".

"What are those truths?
They are:

The Four Foundations of Mindfulness,
The FourKinds of Right Endeavour,
The
Four Means of Accomplishment,
The Five Faculties,
The Five Powers,
The Seven Factors of Enlightenment, and
TheNoble Eightfold Path.
[15]"

He then gave the
following final exhortation and publicly announced the time of His death
to the Sangha.

The Buddha's Last
Words

"Behold, O
Bhikkhus,
now I speak to you. Transient are all conditioned things. Strive on with
diligence.
[16] The passing away of
the Tathāgata will take place before long. At the end of three months from
now the Tathāgata will pass away."

"Ripe is my age. Short
is my life. Leaving you I shall depart. I have made myself my refuge. O
Bhikkhus, be diligent, mindful and virtuous. With well-directed thoughts
guard your mind. He who lives heedfully in this Dispensation will escape
life's wandering and put an end to suffering.
[17]"

Casting His last glance
at Vesāli, the Buddha went with Venerable Ānanda to Bhandagama and
addressing the Bhikkhus said:

Morality,
concentration, wisdom and Deliverance
supreme.
These things were realized by the renownedGotama.
Comprehending them, the Buddha taught thedoctrine to the
disciples.
The Teacher with sight has put an end to sorrowand has
extinguished all passions.

The Four Great
References

Passing thence from
village to village, the Buddha arrived at Bhoganagara and there taught the
Four Great Citations or References (Mahāpadesa) by means of which
the Word of the Buddha could be tested and clarified in the following
discourse:

(1) A Bhikkhu may say
thus:-- From the mouth of the Buddha Himself have I heard, have I received
thus: 'This is the Doctrine, this is the Discipline, this is the teaching
of the Master?' His words should neither be accepted nor rejected. Without
either accepting or rejecting such words, study thoroughly every word and
syllable and then put them beside the Discourses (Sutta) and
compare them with the Disciplinary Rules (Vinaya). If, when so
compared, they do not harmonise with the Discourses and do not agree with
the Disciplinary Rules, then you may come to the conclusion. "Certainly
this is not the word of the Exalted One, this has been wrongly grasped by
the Bhikkhu."

Therefore you should
reject it.

If, when compared and
contrasted, they harmonise with the Discourses and agree with the
Disciplinary Rules, you may come to the conclusion: "Certainly this is the
word of the Exalted One, this has correctly been grasped by the Bhikkhu".

Let this be regarded as
the First Great Reference.

(2) Again a Bhikkhu may
say thus:? 'In such a monastery lives the Sangha together with leading
Theras. From the mouth of that Sangha have I heard, have I received thus:
'This is the Doctrine, this is the Discipline, this is the Master's
Teaching.' His words should neither be accepted nor rejected. Without
either accepting or rejecting such words, study thoroughly every word and
syllable and then put them beside the Discourses (Sutta) and
compare them with the Disciplinary Rules (Vinaya). If, when so
compared, they do not harmonise with the Discourses and do not agree with
the Disciplinary Rules, then you may come to the conclusion: 'Certainly
this is not the word of the Exalted One, this has been wrongly grasped by
the Bhikkhu."

Therefore you should
reject it.

If, when compared and
contrasted, they harmonise with the Discourses and agree with the
Disciplinary Rules, you may come to the conclusion: "Certainly this is the
word of the Exalted One, this has correctly been grasped by the Bhikkhu."

Let this be regarded as
the second Great Reference.

(3) Again a Bhikkhu may
say thus:-- 'In such a monastery dwell many Theras and Bhikkhus of great
learning, versed in the teachings, proficient in the Doctrine, Vinaya,
Discipline, and Matrices (Mātikā). From the mouth of those Theras
have I heard, have I received thus: 'This is the Dhamma, this is the
Vinaya, this is the Teaching of the Master. His words should neither be
accepted nor rejected. Without either accepting or rejecting such words,
study thoroughly every word and syllable and then put them beside the
Discourses (Sutta) and compare them with the Disciplinary Rules
(Vinaya). If, when so compared, they do not harmonise with the
Discourses and do not agree with the Disciplinary Rules, then you may come
to the conclusion: "Certainly this is not the word of the Exalted One,
this has been wrongly grasped by the Bhikkhu."

Therefore you should
reject it.

If, when compared and
contrasted, they harmonise with the Suttas and agree with the Vinaya, then
you may come to the conclusion: "Certainly this is the word of the Exalted
One, this has been correctly grasped by the Bhikkhu."

Let this be regarded as
the Third Great Reference.

(4) Again a Bhikkhu may
say thus:? 'In such a monastery lives an elderly Bhikkhu of great
learning, versed in the teachings, proficient in the Dhamma, Vinaya, and
Matrices. From the mouth of that Thera have I heard, have I received thus:
'This is the Dhamma, this is the Vinaya, this is the Master's Teaching.'
His words should neither be accepted nor rejected. Without either
accepting or rejecting such words, study thoroughly every word and
syllable and then put them beside the Discourses (Sutta) and
compare them with the Disciplinary Rules (Vinaya). If,when
so compared, they do not harmonise with the Discourses and do not agree
with the Disciplinary Rules, then you may come to the conclusion:
"Certainly this is not the word of the Exalted One, this has been wrongly
grasped by the Bhikkhu."

Therefore you should
reject it.

If, when compared and
contrasted, they harmonise with the Suttas and agree with the Vinaya, then
you may come to the conclusion: "Certainly this is the Dhamma, this is the
Vinaya, this is the Master's Teachings."

Let this be regarded as
the Fourth Great Reference.

These, Bhikkhus, are
the Four Great References.

The Buddha's Last
Meal

Enlightening the
disciples with such edifying discourses, the Buddha proceeded to Pava
where the Buddha and His disciples were entertained by Cunda the
smith. With great fervour Cunda prepared a special delicious dish
called 'Sūkaramaddava'.
[18]
As advised by the Buddha, Cunda served
only the Buddha with the Sūkaramaddavaand buried the
remainder in the ground.

After the meal the
Buddha suffered from an attack of dysentery and sharp pains came upon Him.
Calmly He bore them without any complaint.

Though extremely weak
and severely ill, the Buddha decided to walk to
Kusinārā
[19]
His last resting place, a distance of about
three gāvutas
[20] from Pava. In the
course of this last journey it is stated that the Buddha had to sit down
in about twenty-five places owing to His weakness and illness.

On the way He sat at
the foot of a tree and asked Venerable Ānanda to fetch some water
as He was feeling thirsty. With difficulty Venerable Ānanda secured
some pure water from a streamlet which, a few moments earlier, was flowing
fouled and turbid, stirred up by the wheels of five hundred carts.

At that time a man
named Pukkusa, approached the Buddha, and expressed his admiration
at the serenity of the Buddha, and, hearing a sermon about His
imperturbability, offered Him a pair of robes of gold.

As directed by the
Buddha, he robed the Buddha with one and Venerable Ānanda with the
other.

When Venerable
Ānanda placed the pair of robes on the Buddha, to his astonishment, he
found the skin of the Buddha exceeding bright, and said ? "How wonderful a
thing is it, Lord and how marvellous, that the colour of the skin of the
Exalted One should be so clear, so exceeding bright. For when I placed
even this pair of robes of burnished gold and ready for wear on the body
of the Exalted One, it seemed as if it had lost its splendour."

Thereupon the Buddha
explained that on two occasions the colour of the skin of the Tathāgata
becomes clear and exceeding bright -- namely on the night on which the
Tathāgata attains Buddhahood and on the night the Tathāgata passes away.

He then pronounced that
at the third watch of the night on that day He would pass away in the Sāla
Grove of the Mallas between the twin Sāla trees, in the vicinity of
Kusinārā.

Cunda's Meritorious
Meal

He took His last bath
in the river Kukuttha and resting a while spoke thus -- "Now it may
happen, Ānanda, that some one should stir up remorse in Cunda
the smith, saying: "This is evil to thee, Cunda, and loss to
thee in that when the Tathāgata had eaten His last meal from thy
provisions, then He died." Any such remorse in Cunda the smith
should be checked by saying: "This is good to thee, Cunda, and gain
to thee, in that when the Tathāgata had eaten His last meal from thy
provision, then He died." From the very mouth of the Exalted One,
Cunda, haveI heard, from His very mouth have I received this
saying: "These two offerings of food are of equal fruit, and of equal
profit, and of much greater fruit and of much greater profit than any
other, and which are the two?

The offering of food
which when a Tathāgata has eaten He attains to supreme and perfect
insight, and the offering of food which when a Tathāgata has eaten He
passes away by that utter cessation in which nothing whatever remains
behind -- these two offerings of food are of equal fruit and of equal
profit, and of much greater fruit, and of much greater profit than any
other.

There has been laid up
by Cunda the smith a Kamma redounding to length of life, redounding
to good birth, redounding to good fortune, redounding to good fame,
redounding to the inheritance of heaven and of sovereign power."

In this way, Ānanda,
should be checked any remorse in Cunda the smith."

Uttering these words of
consolation out of compassion to the generous donor of His last meal, He
went to the Sāla Grove of the Mallas and asked Venerable Ānanda to
prepare a couch with the head to the north between the twin Sāla trees.
The Buddha laid Himself down on His right side with one leg resting on the
other, mindful and self-possessed.

How the Buddha is
Honoured

Seeing the Sāla trees
blooming with flowers out of season, and other outward demonstrations of
piety, the Buddha exhorted His disciples thus:

"It is not thus,
Ānanda, that the Tathāgata is respected, reverenced, venerated,
honoured, and revered. Whatever Bhikkhu or Bhikkhuni, Upāsaka or Upāsika
lives in accordance with the Teaching, conducts himself dutifully, and
acts righteously, it is he who respects, reverences, venerates, honours,
and reveres the Tathāgata with the highest homage. Therefore, Ānanda,
should you train yourselves thus -- "Let us live in accordance with
the Teaching, dutifully conducting ourselves, and acting righteously."

At this moment the
Venerable Upavāna, who was once attendant of the Buddha, was
standing in front of the Buddha fanning Him. The Buddha asked Him to stand
aside.

Venerable Ānanda
wished to know why he was asked to stand aside as he was very serviceable
to the Buddha.

The Buddha replied that
Devas had assembled in large numbers to see the Tathāgata and they were
displeased because he was standing in their way concealing Him.

The Four Sacred
Places

The Buddha then spoke
of four places, made sacred by His association, which faithful followers
should visit with reverence and awe. They are:

"And they", added the
Buddha, "who shall die with a believing heart, in the course of their
pilgrimage, will be reborn, on the dissolution of their body, after death,
in a heavenly state."

Conversion of
Subhadda

At that time a
wandering ascetic, named Subhadda,
[25]
was living at Kusinārā. He heard the news
that the Ascetic Gotama would attain Parinibbāna in the last watch of the
night. And he thought -- I have heard grown-up and elderly teachers, and
their teachers, the wandering ascetics, say that seldom and very seldom,
indeed, do Exalted, Fully Enlightened Arahants arise in this world.
Tonight in the last watch the Ascetic Gotama will attain
Parinibbāna. A doubt has arisen in me, and I have confidence in the
Ascetic Gotama. Capable, indeed, is the Ascetic Gotama to
teach the doctrine so that I may dispel my doubt.

Thereupon Subhadda,
the wandering ascetic, went to Upavattana Sāla grove of the Mallas
where the Venerable Ānanda was, and approaching him spoke as
follows: "I have heard grown-up and elderly teachers and their teachers,
the wandering ascetics, say that seldom, and very seldom, indeed, do
Exalted, Fully Enlightened Arahants arise in this world. Tonight in the
last watch the Ascetic Gotama will attain Parinibbāna. A doubt has arisen
in me, and I have confidence in the Ascetic Gotama. Capable,
indeed, is the Ascetic Gotama to teach the doctrine so that I may
dispel my doubts. Shall I, O Ānanda, obtain a glimpse of the
Ascetic Gotama?"

"Enough, friend
Subhadda, do not worry the Accomplished One. The Exalted One is
wearied," said the Venerable Ānanda.

For the second and
third time Subhadda repeated his request, and for the second and
third time Venerable Ānanda replied in the same manner.

The Buddha heard the
conversation between the Venerable Ānanda and Subhadda, and
addressing Ānanda, said:

"Nay, Ānanda, do
not prevent Subhadda. Let Subhadda, O Ānanda, behold the
Accomplished One. Whatsoever Subhadda will ask of me, all that will
be with the desire for knowledge, and not to annoy me. And whatever I
shall say in answer he will readily understand."

Thereupon the Venerable
Ānanda introduced Subhadda to the Buddha.

Subhadda exchanged friendly
greetings with the Buddha and sitting aside said: "There are these
ascetics and priests, O Gotama, who are leaders of companies and
congregations, who are heads of sects and are well-known, renowned
religious teachers, esteemed as good men by the multitude, as, for
instance, Pūrana Kassapa, Makkhali Gosāla,Ajita Kesakambali,
Pakudha Kaccāyana, Sa?aya
Belatthiputta, Nigantha Nātaputta
[26]--
havethey all, as they themselves
claim, thoroughly understood the Truth or not, or have some of them
understood. and some not?"

"Let it be, O
Subhadda! Trouble not yourself as to whether all or some have realized
it or not. I shall teach the doctrine to you. Listen and bear it well in
mind. I shall speak."

"So be it, Lord!"
replied Subhadda.

The Buddha spoke as
follows:

"In whatever
Dispensation there exists not the Noble Eightfold Path, neither is the
First Samana, nor the Second, nor the Third, nor the Fourth to be found
therein. In whatever Dispensation, O Subhadda, there exists the
Noble Eightfold Path, there also are to be found the First Samana, the
Second Samana, the Third Samana, the Fourth Samana. In this Dispensation,
O Subhadda, there exists the Noble Eightfold Path.

"Here, indeed, are
found the First Samana,[27]
the Second Samana,
[28] the Third Samana,
[29] and the Fourth Samana.
[30] The other foreign
schools are empty of Samanas. If, O Subhadda, the disciples live
rightly, the world would not be void of Arahants.
[31]

"My age was twenty-nine
when I went forth as a seeker after what is good. Now one and fifty years
are gone since I was ordained. Outside this fold there is not a single
ascetic who acts even partly in accordance with this realizable doctrine."

Thereupon Subhadda
spoke to the Buddha as follows:

"Excellent, Lord,
excellent! It is as if, O Lord, a man were to set upright that which was
overturned, or were to reveal that which was hidden, or were to point the
way to one who has gone astray, or were to hold a lamp amidst the
darkness, so that whoever has eyes may see, even so has the doctrine been
expounded in various ways by the Exalted One.

"And I, Lord, seek
refuge in the Buddha, the Doctrine, and the Order. May I receive the
Lesser and the Higher Ordination in the presence of the Exalted One!"

"Whoever, Subhadda,"
said the Buddha, "being already committed to the other doctrines
desires the Lesser
[32] and the Higher
0rdination,
[33] remains on probation
for four months.
[34] At the end of four
months, the disciples approving, he is ordained and raised to the status
of a Bhikkhu. Nevertheless, on understanding, I make individual
exception."

Then said Subhadda:

"If, Lord, those
already committed to other doctrines, who desire the Lesser and the Higher
Ordination in this Dispensation, remain on probation for four months, I
too will remain on probation; and after the lapse of that period, the
disciples approving, let me be received into the Order and raised to the
status of a Bhikkhu."

Thereupon the Buddha
addressed Ānanda and said:

"Then, Ānanda,
you may ordain Subhadda."

"So, be it, Lord!"
replied Ānanda.

And Subhadda,
the wandering ascetic, spoke to the Venerable Ānanda as follows:

"It is a gain to you, O
Venerable Ānanda! It is indeed a great gain to you, for you have
been anointed by the anointment of discipleship in the presence of the
Exalted One by Himself."

Subhadda received in the presence of the Buddha the Lesser and
the Higher Ordination.

And in no long time
after his Higher Ordination, the Venerable Subhadda, living alone,
remote from men, strenuous, energetic, and resolute, realized, in this
life itself, by his own intuitive knowledge, the consummation of that
incomparable Life of Holiness, and lived abiding in that state for the
sake of which sons of noble families rightly leave the householder's life
for the homeless life. He perceived that rebirth was ended, completed was
the Holy Life, that after this life there was none other.

And the Venerable
Subhadda became one of the Arahants. He was the last personal convert
of the Buddha.

The Last Words to
Ānanda

The Venerable Ānanda
desired to know what they should do with the body of the Tathāgata.

The Buddha answered. Do
not engage yourselves in honouring the remains of the Tathāgata. Be
concerned about your own welfare (i.e. Arahantship). Devote yourselves to
your own welfare. Be heedful, be strenuous, and be intent on your own
good. There are wise warriors, wise brahmins, wise householders who are
firm believers in the Tathāgata. They will do honour to the remains of the
Tathāgata.

At the conclusion of
these interesting religious talks Venerable Ānanda went aside and
stood weeping at the thought: "Alas! I am still a learner with work yet to
do. But my Master will finally pass away -- He who is my sympathiser".

The Buddha, noticing
his absence, summoned him to His presence and exhorted him thus --
"Enough, O Ānanda! Do not grieve, do not weep. Have I not already
told you that we have to separate and divide and sever ourselves from
everything that is dear and pleasant to us?

"O Ānanda, you
have done much merit. Soon be freed from Defilements."

The Buddha then paid a
tribute to Venerable Ānanda, commenting on his salient virtues.

After admonishing
Venerable Ānanda in various ways, the Buddha ordered him to enter
Kusinārā and inform the Mallas of the impending death of the Tathāgata.
Mallas were duly informed, and came weeping with their wives, young men,
and maidens, to pay their last respects to the Tathāgata.

The Last Scene

Then the Blessed One
addressed Ānanda and said:

"It may be, Ānanda,
that you will say thus: 'Without the Teacher is the Sublime Teaching!
There is no Teacher for us.' Nay, Ānanda, you should not think
thus. Whatever Doctrine and Discipline have been taught and promulgated by
me, Ānanda, they will be your Teacher when I am gone."[35]

"Let the Sangha, O
Ānanda, if willing, abrogate the lesser and minor rules after my
death,
[36]" remarked the Buddha.

Instead of using the
imperative form the Buddha has used the subjunctive in this connection.
Had it been His wish that the lesser rules should be abolished, He could
have used the imperative. The Buddha foresaw that Venerable Kassapa,
presiding over the First Council, would, with the consent of the
Sangha, not abrogate any rule hence His use of the subjunctive, states the
commentator.

As the Buddha has not
clearly stated what these minor rules were and as the Arahants could not
come to any decision about them, they preferred not to alter any rule but
to retain all intact.

Again the Buddha
addressed the disciples and said: "If, O disciples, there be any doubt as
to the Buddha, or the Doctrine, or the Order, or the Path, or the Method,
question me, and repent not afterwards thinking, -- we were face to face
with the Teacher, yet we were not able to question the Exalted One in His
presence." When He spoke thus the disciples were silent.

For the second and
third time the Buddha addressed the disciples in the same way. And for the
second and third time the disciples were silent.

Then the Buddha
addressed the disciples and said: "Perhaps it may be out of respect for
the Teacher that you do not question me. Let a friend, O disciples,
intimate it to another."

Still the disciples
were silent.

Thereupon the Venerable
Ānanda spoke to the Buddha as follows:

"Wonderful, Lord!
Marvellous, Lord! Thus am I pleased with the company of disciples. There
is not a single disciple who entertains a doubt or perplexity with regard
to the Buddha, the Doctrine, the Order, the Path and the Method."

"You speak out of
faith, Ānanda, with regard to this matter. There is knowledge in
the Tathāgata, that in this company of disciples there is not a single
disciple who entertains a doubt or perplexity with regard to the Doctrine,
the Order, the Path and the Method. Of these five hundred disciples,
Ānanda, he who is the last is a Stream Winner, not subject to fall but
certain and destined for Enlightenment.
[37]

Lastly the Buddha
addressed the disciples and gave His final exhortation.

The Buddha attained to
the first Ecstasy (Jhāna). Emerging from it, He attained in order
to the second, third, and fourth Ecstasies. Emerging from the fourth
Ecstasy, He attained to "The Realm of the Infinity of Space"
(Akāsāna?āyatana). Emerging from it He attained to "The Realm of the
Infinity of Consciousness" (Vi?ānaἦ#257;yatana). Emerging from it, He
attained to "The Realm of Nothingness" (Āki?a?āyatana). Emerging
from it, He attained to "The Realm of Neither Perception nor
Non-perception" (N'evasa?ā nāsaᦣ257;yatana). Emerging from
it, He attained to "The cessation of Perceptions and Sensations".
(Sa?āvedayita-Nirodha).

Venerable Ānanda,
who had then not developed the Divine Eye, addressed Venerable
Anuruddha and said: "O Venerable Anuruddha, the Exalted One has
passed away."

"Nay, brother
Ānanda, the Exalted One has not passed away but has attained to "The
Cessation of Perceptions and Sensations".

Then the Buddha,
emerging from "The Cessation of Perceptions and Sensations", attained to
"The Realm of Neither Perception nor Non-perception." Emerging from it, He
attained to "The Realm of Nothingness." Emerging from it, He attained to
"The Realm of the Infinity of Consciousness." Emerging from it, He
attained to "The Realm of the Infinity of Space." Emerging from it. He
attained to the fourth Ecstasy. Emerging from it, He attained to the third
Ecstasy. Emerging from it, He attained to the second Ecstasy. Emerging
from it, He attained to the first Ecstasy. Emerging from it, He attained
to the second Ecstasy. Emerging from it, He attained to the third Ecstasy.
Emerging from it, He attained to the fourth Ecstasy. Emerging from it, and
immediately after, the Buddha finally passed away.
[38]

[7]
Anantaram abāhiram karitvā -- Thesetwo terms refer to both
individuals and teachings. "This much of my doctrine will I not teach
others" -- such a thought means limiting the Dhamma to an inner circle.
"This much of my doctrine will I teach others"-- such a thought means
barring the Dhamma to others. "To this person I shall teach" -- by such a
thought a limitation is made to an inner circle. "To this person I shall
not teach" -- such a thought implies individual discrimination. The Buddha
makes no such distinctions both with regard to His teaching or His
disciples. The Buddha had nothing esoteric in His Teachings. Nor had He an
inner circle or outer circle amongst His disciples.

[12]
These are the four kinds of Satipatthānas (Foundations of Mindfulness).
Here the term dhamma is used in a different sense and it cannot
adequately be rendered by one English word as it refers to both mental and
physical objects.

See Satipatthāna Sutta,
Majjhima Nikāya No. 10.

[13] The
four Iddhipādas are -- Will (Chanda), Effort (Viriya),
Thought (Citta), andInvestigation or Wisdom (Vimamsā)

[14]
Here the term kappa means the normal life-term which was about 100
years. Kappāvasesam means an extra fraction of a kappa --
i.e. about 120 or so.

[15]
These are the 37 Constituents of Enlightenment (Bodhipakkhiya-dhamma)

[18]
According to the commentary it is flesh of a boar neither too young nor
too old, but not killed for His sake (pavattamamsa). Some say it is
a kind of mushroom. It is also believed to be a special kind of delicious
dish by that name, or a nutritious chemical food. See Questions ofMilinda -- Vol. 1, p. 244 and Dialogues of the Buddha
part 2 p. 136 n. 1

[19]
According to the commentary the Buddha chose Kusinārā to pass away for
three reasons. First, to preach the Mahāsudassana Sutta in order to
inspire people to be more virtuous; secondly to convert Subbadda, His last
disciple, who could not have been converted by any other but Himself;
thirdly to enable Dona, a brahmin, to distribute His relics peacefully
amongst His followers.

[24]
Kusinārā -- modern Kasiā -- about 32 miles from Gorakhpur station.

[25]
This Subbadda should be distinguished from another Subhadda who entered
the Order in his old age. It was the latter who remarked that the death of
the Buddha was nooccasion for sorrow as the Bhikkhus were free to
do whatever they liked, without being bound by the injunctions of the
Master. This remark of Subhadda prompted Venerable Kassapa to take
immediate steps to hold a convocaion of the Dhamma and the Vinaya.

[32]Pabbajjā -- Renunciation. This refers to the ordination as a
novice, which is done by donning the yellow robe after having shaved
hair and beard and taking the Three Refuges and the Ten Precepts. The
.novice is called a Sāmanera. He has cut himself off from the
world and its ways. Henceforth by him even hisparents are
addressed "lay-disciples."

[33]Upasampa?ā -- Thisrefers to the Higher Ordination, which
is bestowed only after the completion of the 20th year of life. He who
receives it is a full member of the Order andis called a
Bhikkhu.

He is bound to
observe the Pātimokkha Precepts, the commission of any of the
major offences of which involves 'defeat' and expulsion from the Order.
If willing, he couldremain as a Sāmanera. See pages 99-100,
note 1 and 2.

[34] A
probation is not demanded of the Buddhist aspirant to ordination.